Ob. Shimelis Abdissa is Right: our Oromumma is Relevanter Than our Region and Religion
By Fayyis Oromia*
I heard the recent comment by Ob. Shimelis Abdissa regarding his concern that Oromo naming of Arab’s and Jew’s origin is very threatening to our national identity (Oromummà). He is highly criticized by some religious Oromos, who think that their religion is more important than their nation. Ob. Shimelis is politician and he is thinking politically. I think he is also pragmatic and realistic. If religion is really more important than nationhood, why should Christians of two nations fight each other or Muslims of two nations kill each other when two countries are in war. Just tell me, why Orthodox Christians of Amara and Tegaru hate each other as well as that of Amaras and Eritreans fought each other? Practically, people of the same nation, regardless of their religion, stand together, when their country is invaded by foreign enemy. I think that is what Ob. Shimelis tried to emphasize. All Oromos of diverse religions have common identity, i.e our national identity – Oromuummà, which can unify us. Aditionally, naming ourselves and our children with Oromo names instead of taking Arab names and Jew’s names show us how we are proud of our God given natural identity in being Oromo. We should not necessarily relate our religion of christianity with Jews’ naming or our religion Islam with Arabs’ name. We can be good Christians and Muslims having Oromo name. By accepting and believing in these two big religions, we don’t have to undermining and despise Oromo nsmes and identity – Oromummà.
Thanks to Wàqa, nowadays we do see a lot of Oromo nationalists who are advocates of unity for freedom, because we know that Oromo unity is a needed force for the Oromo to be emancipated. But to achieve Oromo freedom, Oromo unity is not the only virtue necessary. There are also some others, few of which I would like to describe. I did mention these other virtues in short form in one of my hitherto articles. Here, I would like to elaborate more, and specially, I would like to say few words about the importance of understanding the relationship among the three important factors of our identity (region, nation and religion).
As far as Oromo nationalists’ unity, the most important virtue, is concerned, it is no more an optional means, but a must, if we really want to achieve freedom. Unity of Oromo freedom fighters is a neccessary force for the Oromo; only this force can lead us to our freedom. So unity is not only a wishful thinking of the Oromo, but it is really an obligation of the Oromo. Oromo freedom is a common denominator for all Oromo nationalists in the oppositon and even for the non-criminal nationalists in the ruling party. After achieving freedom, we can decide per referendum on the type of sovereignty we want to have (Oromia’s autonomy in Ethiopian context or Oromia’s independence or union of free peoples). I still think that there is no “ideological reason” which can hinder Oromo nationalists from fostering the very necessary unity for freedom. Of course, our foes (both from the West and from the ruling party) give different “reasons” why our organizations are so “different” not to have this unity, and some fool individuals from the Oromo and some fool friends just echo this manipulation of our foes.
Fortunately, the OLF-mindset, which is leading almost all Oromo nationalists in the above mentioned organizations, takes us step by step to realization of our Oromo-goal (self-determination for 1. common denominator – freedom and 2. type of sovereignty: Ethiopia and/or Oromia). This mindset:
– keeps the status quo from any setback being active in OPDO,
– wants to achieve our tactical goal (Oromia’s autonomy in Ethiopian context) being active in ODF and OFC,
– pushes further to achieve our core goal (Oromia’s Independence in the form of Gadaa republic),
– of course, it has already put in our mind that we also do have strategical goal after achieving independence, i.e. forging union of free peoples in the region for the common benefit of the stakeholders in globalized world.
Regarding the other few important virtues I wanted to describe here, it is good to concentrate only on the following ten important principles we need to practice to attain our freedom. We can improve on them and have them always in mind in order to live accordingly, and come to freedom:
1. Oromo’s Interest
Oromo interest here means the interest of Oromo public, and a public interest is defined as follows:
“The public interest refers to the common well-being or general welfare. The public interest is central to policy debates, politics, democracy and the nature of government itself. While nearly everyone claims that aiding the common well-being or general welfare is positive, there is little, if any, consensus on what exactly constitutes the public interest. There are different views on how many members of the public must benefit from an action before it can be declared to be in the public interest: at one extreme, an action has to benefit every single member of society in order to be truly in the public interest; at the other extreme, any action can be in the public interest as long as it benefits some of the population and harms none. Put simply, to be in the public interest, a matter might have the potential to adversely affect any person at any time in their life in any situation if a core matter is not put into the public arena or handled in a more reasonable way when the problem clearly becomes evident as symptomatic of an underlying unreasonableness. It is possible for acts in the public interest to be bad for given individuals and vice versa. This definition allows us to hold constant private interests in order to determine those interests that are unique to the public.”
Accordingly the Oromo nationals need to identify what Oromo public interest is, and then devote ourselves to think, talk and walk always in the interest of the Oromo nation or in the interest of Oromo land as well as we should be ready to always oppose those against our interests. The only ethics, which can show whether our action is right or wrong, is this “ethics of interest.” Every word and action of ours, which do serve our interest, is right and the contrary is wrong. Clear is that at the moment, when we are under oppression, our major public interest is freedom.
2. Afàn Oromo
No question that language is a crucial element of national identity. Even in European tradition, language has become a major marker of belonging to a particular ethnic or national group. Previous conflicts in Southeastern Europe, but also along regional borders in Western Europe – as in Catalunya or Corsica – have often revolved around issues of language. These conflicts have demonstrated that the reality in most European countries differs from the traditional image of linguistically [deleted] states and is further questioned by the demand for recognition by regional speakers who have become ethnic or regional minorities in this nation-state system. The same is true for Oromo that Afàn Oromo is the major marker of our identity. So, we need to promote Afàn Oromo by using it in speaking and writing always as well as we need to avoid temptations which make us to prefer other languages.
3. Amanti Oromo
The original amantii Oromo (system of faith) or waaqefannaa is nowadays accepted as the base for the monotheistic Abraham religions (Judaism, Islam and Christianity). It is a belief in One Waaqaa. If we look deeply, all God’s men, like Abraham, Mose, Yaqob, David, Jesus and Mohammad, were the best waaqefataas. This assertion requires a very detail discussion, which I don’t dare to do here. It is pity that in connection with our colonization, this original faith system is considered as inferior and even satanic. Wàqefannà (believe in Wàqa and live as Wàqa wants) is not similar to wàqessuu (worship of idols or make idols be our “wàqa”). I don’t want to go in detail to describe what this original religion of the Oromo is, but in short, it is mother of the most respected Christianity and Islam. Oromo people, who are followers of both Abraham religions (Christianity and Islam), need to consider this, and at least learn to tolerate it. Politically correct is that every Oromo individual can have his/her own chosen religion, but should learn to respect and tolerate the original religion-identity of our forefathers. So, we all need to study, advocate and promote amantii Oromoo aka Wàqeffannà as far as we can and we need to oppose those who try to denigrating it.
4. Dynamics in Unity
We have written a lot about the importance of Oromo nationalists’ unity for our freedom, so I would like to say, in short, that we need to attain and maintain this unity for freedom as well as oppose all those who do sow a discord among Oromians. Of course, the unity we want to forge must be very dynamic and efficient to help us achieve our goal, i.e. freedom.
5. Oromo Affiliation
Oromo is a big nation with different affiliations and diversities. We do have different regional, political and religious affiliations. As a plural society, we just need to respect affiliation of all Oromo individuals and groups to their region, clan, party and religion as well as we need to oppose those who are playing with these diversities in order to instrumentalize them for dividing the Oromo.
6. Biyya Oromo
Thanks to OLF, biyya Oromo (Oromia) is already coined and demarcated (even though smaller than the true map). With sacrifice of our heroes and liberators, Oromoland is now known around the world. Others like it or not, Oromia is now central point for regional and continental powers of Africa. The liberated future Oromland will be the rock on which regional union of free nations and continental federation will be build. So now, we all Oromo need to have a picture of biyya Oromo always in mind and struggle for its sovereignty as well as we need to oppose those who do act against our territorial sovereignty and national freedom.
7. Oromo Nationalism
Nationalism involves a strong identification of one’s social identity with that of a nation or state. The subject can include the belief that one’s nation is of primary importance. It is also used to describe a movement to establish or protect a homeland (usually an autonomous state) for an ethnic group. In some cases, the identification of a [deleted] national culture is combined with a negative view of other races or cultures. Nationalism is sometimes reactionary, calling for a return to a national past, and sometimes, for the expulsion of foreigners. Other forms of nationalism are revolutionary calling for the establishment of an independent state as a homeland for an ethnic underclass. Nationalism emphasizes collective identity – ‘people’ must be autonomous, united, and express a single national culture. Some scholars see the word “nationalism” as pejorative, standing in opposition to a more positive term patriotism. Here, Oromo nationalism must be the positive nationalism or patriotism. So, we need to be patriotic or love our fatherland and at the same time have an understanding for other nations which do the same, but we should oppose those who do fight against our patriotism.
8. Oromo’s Excellence
Excellence is the state or quality of excelling in the fields like politics, business and organizations; excellence is considered to be an important value, and a goal to be pursued. So, we, the Oromo, need to be individually excellent in our respective professions like our athlete Qananisà Baqqalà and our scientist Professor Gabbisaa Ejjetaa so that our own people, our region, our continent and the world will be proud of us, but, of course, we need to oppose those who do try to denigrate our heroes who live their potential of excellence.
9. Union with Neighbors
In the currently globalized world, it is not only national independence, which is considered as a virtue, but also regional union for common benefit. Nowadays, we do hear and read from scholars in Ethiopia – who do say “Ethiopiawinet = Africawinet,” thus “should be promoted.” This is not wrong in case they are not trying to hide Habeshawinet behind this Ethiopiawinet. But fact is that Africa will be united only if the nations like the Oromo get their say. The future is for building African federation on the rock of Oromia as a sovereign nation. As far as these scholars don’t dare to dismantle Oromia, I would welcome their Afrikawinet rhetoric. No question that only regional union based on independent Oromia will be the solution for our problem in the Horn.
Talking about the possibility of achieving citizen’s or nation’s rights only in the current Ethiopian context is not a lasting solution. The name Ethiopia is already contaminated:
– according to the Greeks = land of blacks
– according to the Bible = land of Cush
– the status quo = current geography
– mask Ethiopia (both the old nefxenya and the new nefxenya/Woyane are hiding behind this name)
– myth Ethiopia = “3000 years history of Abyssinia”
I think their understanding of Ethiopia is the mythical one, and they also seem to hide behind the name just as shown in the fourth definition. Oromo has no problem with the first three definitions. Independent Oromia can be the rock or foundation for the unification of all other free nations (which these scholars try to discard as vernaculars) in the region, be it under the name Ethiopia in a sense of the first three definitions or else. So, the Oromo need to support a possible union of free peoples after Oromian independence, but we should oppose any “unity” which is at the cost of our liberty.
10. Promotion of Oromia
Last but not least, we need to do our best to promote Oromia culturally, economically and politically, but should oppose all sorts of foreign looters and oppressors in Oromia. We have to be very vigilant to check the geo-federalists, who want to dismantle Oromia, need to be very dynamic to fight against hegemonist TPLF, and should be very constructive as well as productive to invest all we have in promoting this new emerging land – biyya-Oromo.
To answer the question raised in the title, let us look at the short definition of group: “a group is collection or set of things. The things in a group often share property or are similar in some way.” When we talk about set, which is a mathematical concept, then we also can have in mind subsets. Taking Oromo as a big group of people, we then surely perceive also the sub-groups. Here comes the conflict, when we look at the national group, regional groups, clan groups and religious groups and ask ourselves which one is the set and which ones are subset.
I have got a personal experience in my own life. There was a time when I had problem in identifying the big group from the sub-groups (set from subsets), to which I did belong. I asked myself: is my national group the set or subset of my religion group or vice versa: is my religion group the set or sub-set of my national group? There was a time when I considered my religion group to be the set, and national groups in my religion like Amhara, Tegaru, Oromo and Gurage were the subsets. Accordingly, my loyalty was also more to my religion than to my nation.
In process of our liberation struggle, I could observe that specially Amara and Tegaru in my religion group were more loyal to their nation than to our religion. For them, we are first Ethiopians/Habesha (Amarigna speakers), and then Christian, Islam or Wàqeeffatà as subsets of this national group Habasha (camouflaged as Ethiopia). Now, I do believe that our nation Oromo is the BIG-group (set) and religious groups like Christian Oromo, Muslim Oromo and Wàqefatà Oromo are the smaller-groups (sub-sets). If we believe like this, I am sure we will not be in loyalty conflict. Then comes our national identity, Oromummà, as an identity of primary importance and religious identities as secondary.
Just as an example, let’s look at Oromo Christians who do prefer to have Habesha Christians as their next-persons, rather than making a relationship with Oromo of other religions. They surely consider that their religion group is the bigger (set), and the nation group, Oromo, is the smaller one (subset). But the opposite is the step taken by our gootota (heroes) on 15th April 1980 as they were given a choice from their killers either to die or to be separated in to two as Christians and Muslims. Fortunately, they gave their national group (Oromummà) the bigger position (set) and their religion group the smaller position (sub-set), and chose to say together “we are Oromo, we do belong to the same group” and, of course, with that they chose to die rather than to be divided. What great role models they are for us!
Regarding region and gosà (clan), it is crystal clear that they are subsets to the bigger set, Oromo nation. I personally don’t see any confusion here why Oromo individuals and groups give a priority to their smaller groups like Hararge, Arsi, Wallga, etc. over their bigger group, Oromo nation. This is where some Oromo nationalists also make a mistake by “loving” their ganda (region) and gosa (clan) more than their Oromummà (national patriotism). It is one of the mistakes which need to be corrected if we really want to forge unity for freedom, regardless of our clan and region.
Nevertheless, again the natural affiliations we do have towards our respective regions, clans, parties and religions must be accepted as normal and tolerated by all of us so long it is not against our Oromummà. In short, our nation is the bigger group or the set (Oromummà must be given the priority) and our region, clan, party and religion are the smaller groups or the subsets to be respected as a secondary priority. So, the problem we do have seems to be that of priority setting regarding the importance of different groups we do belong to, i.e. in answering the question: which of the groups is the most important? Nation? Region? Party? Clan? Religion? As far as I am concerned, having freedom as our common goal and, in order to promote our move to freedom, our nation as a big group is the most important one, which deserves to be the set (bigger group) and the others are smaller groups (subsets) to be given only secondary position.
Galatôma!
Read more: https://orompia.wordpress.com/2017/04/0 ... -me-death/